Saturday, October 30, 2010

SivayOgA is to attain self - lumination - mantrA 122

srigurubhyO namahA

Here in the next verse, the sage describes the state of being of the siva yOgin even further. After detailing some notable qualities of the siva yOgin in the last mantrA he proceeds to here to reveal that vivEkA or discrimination is an important trait in the yOgin. He also compares the siva yOgA to other systems like hatha yOgA and declares that this (i.e. siva yOgA) is the manifestation of the compassion of the supreme siva to help the jIvA overcome his delusion.

சிவயோக மாவது சித்தசித் தென்று
தவயோகத் துள்புக்குத் தன்னொளி தானாய்
அவயோகஞ் சாராது அவன்பதி போக
நவயோக நந்தி நமக்களித் தானே. I.1.10.122.

Sivayoga is to Attain Self-Lumination

Sivayoga it is to know the Cit-Acit,
And for the Yoga-Penance qualify;
Self-light becoming Self,
To enter undeviating, His lordly domain;
He granted me this--Nandi of the Nine Yogas. I.1.10.122.

Com - Sivayoga it is to know the Cit – Acit, sivayOgA is that where by the yOgin is able to discern, through the quality of vivEkA (discrimination), that which is possessed of chaitanyA or chit Shakti and that which is jadA or inert And for the Yoga – Penance qualify (and knowing thus) to proceed on to the path known as sivarAja yOgA, which is attained by elevating the vibrations to the crown (of the head), Self –light becoming Self, and by remaining immersed in the light of siva (self) that is revealed (through the above mentioned sivarAja yOgA)To enter undeviating, His lordly domain; (being thus immersed in the self) one remains undistracted by other types of yOgAs which produce bad results and remains united with the lord in the supreme paramAkAsha mandala or the ether plane He granted me this – Nandi of the Nine yogas. This supreme path that is verily love (sivarAjayOgA) my lord, nandI has revealed for our betterment and salvation.

* The sage provides further clarity on the nature of the siva yOgA here after describing the state of being of the siva yOgin in the mantra before. The verse is simple and can be understood easily once a few terms are understood.

All this is one. The one supreme which the wise describe as sat, chit, AnandA etc is without a second. However, for the sake of granting the fruits of actions the world phenomena is necessary. The one supreme siva Himself manifests variously as the dEvAs, the demi gods and beings, humans, animals, trees, plants, worlds etc. Due to our state of misapprehension or avidyA, we commonly see self where there is no self (i.e. thinking that the body is self) and see the non self where there is self. An important awareness that the spiritual aspirant needs to cultivate is that of discerning that which is self and that which is not. This quality of discrimination is known as vivEkA and it is a very important prerequisite for the aspirant. Once we are able to see what is chit or possessed of consciousness or chaitanya and identify that which is jadA or inert matter, we will be able to rise above the misapprehension which makes us see duality or multiplicity where there is but one.

So here the sage describes that the siva yOgin is possessed of this capacity to discern the sat from the asat or the self from the non self, (astOmA sat gamaya), the conscious from the inert, the siva from the jagat (world). Once aware of this, the yOgin is no longer drawn outward to the phenomenal world of inert matter as it loses its glitter once it is known for what it is. Now the yOgin remains focused on the chit or conscious principle which is the self and through steady practise is able to transcend the bondage due to previous actions and tendencies.

The term ‘tava yOgA’ or penance refers to those actions that are performed (without tormenting the body) through which the vibrations are channelled through the central path of sushumnA upwards to the crown of the head or sahasrArA. This process is known as rAja yOgA or the king of yOgAs. The term ‘avayOgA’ in the original refers to hatha yOgA, this the sage refers as other yOgAs that produce contrary or bad results. It is worth noting that the sage here does not disqualify the hathayOgA tradition as such - he is merely saying this here to produce a comparison between the hathayOgA (which is a very strict and difficult path to attain success in) and the siva yOgA as suggested by thirumUlar (which is sweet and natural and easy to attain in comparison). It is like the thirsty person trying to drink sea water to quench his thirst when he has a well right next to him with sweet fresh water.

Through the above mantrA the sage reveals that the supreme lord nandi, out of compassion for the jIvAs has revealed the wonderful path of sivarAja yOgA through which the jIvA is able to obtain release from this cycle of birth and death to attain the sivalOkA or realm of siva.


Saturday, October 23, 2010

sivayOgins attain turiyA state in mortal body - mantrA 121

srigurubhyO namahA
In this mantrA, the first of a few that detail the state of being of a true siva yOgin, the sage paints a wonderful picture. The terms ' sethttiruthal' or 'being in a state akin to death' and 'summAiruthal' ' simply being' are oft occurring in the siddhA texts. Here the sage makes clear that the true siva yOgin will remain in a state akin to death (i.e. unaffected by the sensory stimuli) even when awake and engaged with the phenomenal world. The yOgin cultivates no attachments towards the world and simply accepts whatever comes his way as the will of siva. He wants nothing, he dislikes nothing. He remains ever immersed in siva. He remains ever full.

வித்தைக் கெடுத்து வியாக்கிரத் தேமிகச்
சுத்தத் துரியம் பிறந்து துடக்கற
ஒத்துப் புலனுயிர் ஒன்றாய் உடம்பொடு
செத்திட் டிருப்பார் சிவயோகி யார்களே. I.1.9.121.

Sivayogins Attain Turiya State in Mortal Body

Sivayogins are they that the seed destroy,
Who, in waking state, the pure awareness induce;
Who in harmony unbroken, achieve the tranced breath,
When life, senses, body--alike simulate death. I.1.9.121.

Com - they that the seed destroy, Those who have destroyed the seed and cause of births, namely the ‘vinai’ or karma as described in the previous mantrA and have arrived at a transcendental realm Who, in waking state, the pure awareness induce; (and) those who are able to rise free from the ties that bind by attaining to the state of pure turiyA (the fourth or transcendental state) even while being in the (ordinary) waking state Who in harmony unbroken, achieve the tranced breath, those who are able to merge the senses into the pure breath and stand in perfect harmony When life, senses, body – alike simulate death . those who being in that transcendental state remain as it were in a lifeless state (without any individual thoughts or actions for themselves) Sivayogins are such a person (who fits the above description) is known as a siva yOgin.

# This mantrA follows on from where the previous verse left off. The word ‘vyAgiram’ in the original refers to shuddha jAgrat or pure waking state. It is a transcendental realm.

To understand this better, we need to be aware of the different states of consciousness. The wise realise that the sentient being has a consciousness that is in different states at different times. They divide this into five specific categories or realms and these are as below –

jAgrat avasthA – this is known as the waking state of consciousness. When we are awake and are engaged in activities, this is the state of being. Though it is beyond the scope of this post to discuss these states in greater detail, it will be wise to note that during the jAgrat or waking state, the mind is affected by the g~nyAnEndriyAs (instruments of cognition) and the karmEndriyAs ( instruments of action), manas or mind, buddhi or intellect are active. The idea of ego and the limitations of the individual are present and affect the state of being accordingly.

– this is known as the dream state. When we are asleep but not in the deep sleep state, the consciousness is in the swapnA or dream state. Here it is of note that only the g~nyAnEndriyAs (instruments of cognition) and the manas , buddhi are active. The karmEndriyAs or instruments of action cease to be active, thus we are not engaged in activity during then. But sensory stimuli is perceived (like we can see and smell touch and taste etc during dreams).

Sushupti avasthA – this is known as the deep sleep state. In this state, the consciousness is in a state akin to death. The instruments of cognition and action are inactive. The manas and buddhi too are inactive. There is no memory or experience and it is a deeply restful state. Though similar to the state of samAdhi, the down side is that the jIvA is not aware of the state that he is in. It is an unconscious state of consciousness.

Turiya avasthA – this is known as the fourth state or the transcendental state as this is not a state of consciousness that is open to all. The above three states are accessed by all beings repeatedly at different times daily throughout life. However, the turiyA or the fourth state is something that is reached only through the grace of the guru and through the fruit of sAdhanA or spiritual practices. Here everything is clear and there is no delusion. This is the state of samAdhI (savikalpA).

TuriyAthItha avasthA – there is a fifth state, that which is even beyond the transcendental. This is the supreme avasthA or state where is nothing but self, established in self. Regular practise in being established in the turIya avasthA is the method to finally reach this state of turIyAthIthA where the state of samAdhI is effortless and continuous. (nirvikalpA).

So coming back to the mantra, the term ‘shuddha jAgrat’ or pure wakeful state refers to the state where the yOgin, though awake (i.e. with all the sense faculties operating normally) is not attached to or caught up in the phenomenal reality. The term ‘shuddha turIyam’ or pure transcendence refers to the fifth state detailed above, where the yOgin is ever immersed in the light of self. The words ‘ pulan uyir otthAi’ refer to the state where the yOgins mind is not pulled outward due to the operation of the senses.

The term ‘ sethittiruthal’ or simulating death refers to the state where the yOgin remains without any actions for one’s individual self.

Through the above mantrA we get a glimpse into the state of being of a true siva yOgin. The sage mentions that they are ever immersed in the light that is born from the realisation of self. Though they appear to be awake and appear to go to sleep etc like the rest of us, there is in reality a great difference in the state of consciousness of the regular jIvA and the siva yOgin who has ‘seen’ siva. The yOgin remains unaffected by what is seen or heard or felt or tasted. Though their sense faculties are in operation during the waking or jAgrat state, the manas or mind of the yOgin is unaffected by the stimuli and thus it does not flow outward to grasp the products of the phenomenal world. Not only that, the sage further clarifies that the yOgin remains immersed in the light of self or in the turiyAthItha avasthA where the self is seen reflected as all. As they perceive siva everywhere and in everything and as they are ever content and beyond the pull of the senses, the siva yOgIs remain without any actions for themselves. This however does not mean that they just sit doing nothing – it refers to the fact that they have dissolved the sense of individual identity in the state of supreme self. Thus all their actions are the actions of the supreme, not their own. Due to this, they also transcend the fruit of their actions – as their actions are not their own, so too the fruit is not theirs.

From the words of the sage we know that the true siva yOgin remains free of the taint and delusion of the body though they are possessed of the body just like everyone else.


Tuesday, October 19, 2010

He roasted the seeds of recurring births - mantrA 120

srigurubhyO namahA

I hope all of you had a wonderful navarAtri. I did! Indeed, with the overflowing grace of my guru this navarAtri was an intensely blissful experience and I am now slowly 'coming down' from the heights of the mEru parvatA.

Coming now to the thirumandiram from where we left it before the navarAtri, we will continue with the next mantrA. This is the 120th in the series and in this mantrA the sage details the purificatory effects of the 'dance' of siva.

ஆமேவு பால்நீர் பிரிக்கின்ற அன்னம்போல்
தாமே தனிமன்றில் தன்னந் தனிநித்தம்
தீமேவு பல்கர ணங்களுள் உற்றன
தாமேழ் பிறப்பெரி சார்ந்தவித் தாமே. I. 1.8.120.

He Roasted the Seeds of Recurring Births

Like unto the swan that from milk the water parts,
So the Lord, Himself, alone, in this Sabha unique,
Grasped the senses many that scorch like fire,
And thus the Seven Births unto roasted seeds rendered. I.1.8.120.

Com - Like unto the swan that from milk the water parts, Like the swan which is able to separate the water that has been added to cows milk, So the Lord, Himself, alone, in this Sabha unique, the dance of siva, beyond compare, which happens in the stage known as the cidAkAshA is capable of separating the impurities / taints from the jIvA. Grasped the senses many that scorch like fire, (due to this supreme dance of the lord) the many virtues and vice (pApa punyA) that have become imprinted in the mind of the jIvA due to the effect of the actions performed in countless births, are burnt as if scorched by fire. And thus the Seven Births unto roasted seeds rendered. And the virtues and vice that have been accumulated through countless births become like burnt seeds – i.e. they do not produce fruit. They remain powerless to sprout into further effects.

# To set the context for us to understand this mantrA, we need to first understand that the effects of the actions we perform are divided into those that are known as punyA or merit and pApA or demerit. The merit and demerit pertain to the mind/ intellect spheres and it is here they reveal their effect by producing a virtuous mind or one that is full of vice. They are recorded as it were in the manas level and they are carried over from one life to the next. Moreover they are actually responsible for the direction and experiences during each lifetime. The 15th chapter of the bagawad gItA (purushOttama yOgA) discusses the effects of these taints in the life of the jIvA and in the region between lives etc in great detail. The interested reader is directed to pursue this in greater detail there.

The swan in Indian mythology is a symbol for discrimination. This is due to the fact that when a mixture of milk and water is presented to the swan, it is able to drink just the milk and leave the water in the bowl! It is this faculty of separating the wheat from the chaff or the pure from the impure which is implied when our scriptures portray saraswati the goddess of learning and wisdom atop a swan. It leads us to infer that those that are wise are firmly established in that wisdom by the virtue of discriminative analysis. This also implies the ability to discriminate between the sat (real) and the asat (unreal), between AtmA (Self) and anAtmA (non Self), between jIvA (individual embodied soul) and siva (supreme unmanifest absolute).

In this mantrA the sage compares this legendary capacity of the swan to discriminate between milk and water (even when thoroughly mixed), to the ability of the dance of the supreme lord which produces the separation of the vAsanAs / tendencies from the mind of the jIvA. The dance of the lord is a metaphor for the increased vibrations that are produced through the meditation and other allied practises. The cidAkAshA or mental ether is referred to by the word sabhai or stage where the ‘dance’ occurs.

The tamil word ‘vinai’ refers to karma and also implies the ability to ‘sprout’ like a seed. This is because karma is understood to be the cause for repeated births. Just like a seed or grain retains the power to actually sprout into a seedling when the conditions are suitable (even though the grain remained dry for long), the manas or mind is also affected at different times by the latent vAsanAs or tendencies (which are a result of the virtue and vice accumulated over many lives). This leaves the position of the spiritual aspirant quite vulnerable as these tendencies may raise their heads at any time during the spiritual awakening of the aspirant and may then render the sAdhanA useless by dragging him down to lesser states.

The only way to ever completely ensure that these seeds or grains do not sprout in the future is to parch the grain or seed through the action of fire. Like the seed that has been cast into the fire never sprouts, the virtue and vice (punyA and pApA) that are embedded in the buddhi tattvA of the jIvA will bear no fruit. Now, the fruit of punyA or virtue is heaven and good lives and the fruit of pApA or vice is hell and bad lives. Thus the state where these do not bear fruit anymore is the place known as liberation or nirvana or mukhtI. There is no longer the time spent in heaven and hell and being cast back into the earth when the fruits of actions performed has been exhausted. The jIvA is set free.

The condensed meaning of the above verse will thus be that through the dance of the supreme lord siva, the vinai or the cause of births and its effects namely that of virtue and vice are effectively destroyed. As a result the jIvA is freed from the trans migratory cycle known as samsArA.


Thursday, October 07, 2010

He made sensory consciousness merge in god consciousness - mantrA 119

srigurubhyO namahA

In the next mantrA, the sage reveals how the ordinary sense consciousness of the jIvA is transformed into the super consciousness upon receiving the upadEshA of a sat guru and acting on the instructions of the guru.

அறிவுஐம் புலனுட னேநான் றதாகி
நெறியறி யாதுற்ற நீர்ஆழம் போல
அறிவுஅறி வுள்ளே அழிந்தது போலக்
குறியறி விப்பான் குருபர னாமே. I.1. 7.119.

He Made Sensory Consciousness Merge in God Consciousness

Consciousness hanging on to the senses five,
Knowing not its course as on deep waters drifting,--
Consciousness sensory merging in the Consciousness deep,--
Thus He pointed the Way,--He, the Guru Supreme. I.1.7.119.

Com - Consciousness hanging on to the senses five, The jIvA's consciousness (normally) is merged to the five senses Knowing not its course as on deep waters drifting,-- and in this state, it remains confounded, akin to one who has been caught up in torrential flood waters being swept by the force of the current. Consciousness sensory merging in the consciousness deep, -- However, like when the lower knowledge is absorbed and dissolved into the higher knowledge, Thus He pointed the Way, -- He, the Guru Supreme. The competent guru reveals the way by producing clarity of vision and gradually he leads/ guides the disciple to his highest potential.

# The above mantrA is quite simple and easy to understand. The five senses refer to the five types of sensory knowledge – shabda (sound), sparsha (touch/feeling), rUpa (sight/form), rasa (taste) and gandha (smell). These are also known as the tanmAtrAs or the subtle elements. It does not refer to the actual indriyAs or the sense organs/ instruments.

The day to day consciousness of the jIvA is normally entirely composed of the knowledge gleaned through the five sense instruments and would thus be broadly possessed of the attributes specified above. We do not ‘know’ something that we are not able to ‘see’, ‘feel’, ‘hear’, ‘taste’ or ‘smell’ – if the products of this external/ phenomenal world do not possess one or more of the above attributes, there is no way for us to be ‘aware’ of those products. They will simply cease to be.

But in this normal condition, the consciousness of the jIvA is confused and confounded by the varied sensory stimuli and the jIvA is deluded into imagining a varied and graded world, where as there is but One. The underlying reality of the supreme, which is the beingness (sat) that manifests variously is misunderstood and the jIvA undergoes suffering and birth and death. When one’s consciousness is coupled with the above senses, it merely leads one into the endless cycle of birth and death – samsArA.

However in contrast to this is the state of consciousness that is produced as a result of the upadEshA of a competent guru. When the consciousness of the jIvA is coupled with the greater knowledge that has been transmitted through upadEshA by the guru, then it becomes the path out of this endless trans migratory cycle and becomes the root cause of freedom.

Thus we have that the upadEshA of a guru is capable of producing a greater knowledge (siva g~nyAnA) which absorbs unto itself the lesser knowledge (of external phenomenal reality) and as it waxes, this greater consciousness becomes the agency through which one attains to the destination or goal – namely the state of siva.


Monday, October 04, 2010

He broke into my soul's silent depths - mantrA 118

srigurubhyO namahA
In the 118th mantrA the sage speaks of the five mandalAs and nandi who manifests variously in the different mandalAs and redeems the devotee at each of these spheres to bring him back to his self state by cutting the ties that bind.

மலங்கள்ஐந் தாமென மாற்றி அருளித்
தலங்கள்ஐந் தானற் சதாசிவ மான
புலங்களைந் தான்அப் பொதுவினுள் நந்தி
நலங்களைந் தான்உள் நயந்தான் அறிந்தே. I.1.6.118.

He Broke Into My Soul's Silent Depths

"All impurities we shall expell," said the Lord in Grace
And saying so, from Sadsiva of the Five Spheres came down,
In the sovereign Sabha through His Five Acts Divine,
He broke into my soul's silent depths, Knowing all. I.1.6.118.

Com - from Sadasiva of the Five spheres came down, Through the combined agency of the lords of the five mandalAs, from the pure sadAsiva, ‘’All impurities we shall expell’’, said the Lord in Grace the pAsA of the five malAs or impurities that (seemingly) bind the siva are destroyed thoroughly. In the sovereign Sabha through His Five Acts Divine, The supreme lord nandi who is the actor (playing the role of the jIvA) performing in the cidsabhA/ cidAkAshA, stopped and reversed the action of the mind which is ever flowing outward (through the medium of the five senses) and attaching itself to the products of the phenomenal world. He broke into my soul’s silent depths, Knowing all. Not only that, the beloved Lord who manifests within the heart of the devotee, also cuts asunder the vAsanAs or tendencies that lie within the deep recesses of the mind which serve to attach the mind of the devotee to a phenomenal reality, as He knows all.

# The five spheres or mandalAs are – sivasAdhAkyam, amUrthysAdhAkyam, mUrthy sAdhAkyam, karthru sAdhAkyam and karma sAdhAkyam. These can be understood as five states (of consciousness).

The five malAs or impurities are – Anava malA (taint of ego), karma malA (taint of karma), mAyika malA (taint of mAyA), mAyEyam and thirOdAyI.

The five mUrthys or lords are – sadAsiva, IshwarA, rudrA, vishnU and brahmA.

The word ‘nal sadAsivA’ means the ‘good’ sadAsivA and here stands for the sadAsiva who does good for the jIvA. That is, when the jIvA is sufficiently mature, sadAsiva gradually shifts and reverses the outward/ material inclination and provokes a more internal/ inward inclination and eventually helps in ridding the ties that bind the jIvA.

From the above mantra we can understand that the supreme Lord nandi, assuming the five fold forms (or five mUrthys) is engaged in uplifting the sentient soul in each of the five spheres of its existence by reversing the outward flow of the mind and the inclination towards the smaller and limited joys (that is a product of sensory stimuli), to provoke an inclination towards the siva consciousness and the greater bliss that is a product of knowing one’s Self nature.

The guru, who is verily the sadAsiva in a human form, guides the disciple in the process of turning or arresting the outward flow of the mind by initiating him into the mystic techniques that regulate the flow of energies in the body and mind to enable him to eventually remain unmoved in the face of much external stimuli. It is of note that the mind or the manas tattvA is able to engage with the external world only through the interface of the indriyAs or the sense instruments. By itself, the mind is the antaHkaranA or the internal instrument. In the hatha yOgA, this arresting and reversal of the outward flow of the mind and its attachment to the external products is known as pratyAhArA.

With the right guidance from the guru, the disciple begins to engage in earnest in the path of sAdhanA where he is ever aware of the changing states of mind and being. He notices the flow of the mind and its effects on his being. With careful observation and repeated practise, he is gradually able to affect this outward flow to first focus inward and then later to transcend the flow altogether so the state of being is not affected by the environment externally. Eventually, the yOgi is able to remain in a state of samAdhi or equipoise where there is total absorption in the Self.


Friday, October 01, 2010

At His glance, impurities vanish - mantrA 117

srigurubhyO namahA

The next mantrA is the 117th in the series. Simple in the way it is constructed, this verse is deeply evocative and clearly conveys the message of the import of a guru in the spiritual progress of the jIvA.

சூரிய காந்தமும் சூழ்பஞ்சும் போலவே
சூரிய காந்தம் சூழ்பஞ்சைச் சுட்டிடா
சூரியன் சந்நிதி யிற்சுடு மாறுபோல்
சூரியன் தோற்றமுன் அற்ற மலங்களே. I.1.5.117.

At His Glance, Impurities Vanish

The sunstone sleeps in cotton enclosed,
The sunstone burns not the fragile stuff;
Let but the sun's rays fall! How it shrivels and flames!
Even so the impure wilts before the Lord's cathartic glance. I.1.5.117.

Com - The sunstone sleeps in cotton enclosed, The jIvA and the impurities / pAsA that cover or enclose the jIvA are akin to the sunstone (sUryakAnthA gem) and the pure fluffy cotton that is placed around the gem. The sunstone burns not the fragile stuff; (normally) the sUryakAnthA gem does not burn the cotton that surrounds it,(though it is quite proximate and flammable). Let but the sun’s rays fall! How it shrivels and flames! But, when the sun’s rays shine on the sUryakAntA gem and then through that on to the cotton, it is quite capable of setting the surrounding cotton on fire completely. Even so the impure wilts before the Lord’s cathartic glance. And in a similar fashion, the intellect of the jIvA is capable of burning through the enclosing pAsA/ bondage (to reveal the supreme Self state) while in the presence of the true siva guru.

# In this simple yet beautifully picturesque mantrA the sage reveals the glory of the competent guru and the transformative power of his grace in the life of the seeker. First of all, to appreciate this verse better, let me explain what the gem known as sUryakAnthA is. The sUryakAthA is a legendary/mythical gem that is supposed to be formed from the condensed rays of the sun. Though it is said to be cool to the touch, the gem has the power to produce great concentrated heat when in the presence of the sunshine. The example presented by the sage can also be understood by imagining a magnifying glass in place of the mystical sUryakAnthA gem.

The term 'sUryakAnthA' gem refers here to the jIvA. The term ‘panju’ or ‘cotton’ refers to the pAsA (ties) as elaborated before. Like the ties of attachment and delusion that surround us totally, the cotton is said to be enclosing the gem. The term ‘Ariyan’ or ‘sun’ refers to the guru.

So, if we consider the example of a magnifying glass (the jIvA) which is placed above some fluffy cotton (the pAsA or bondage); the glass does not have the capacity to burn the cotton by itself though the cotton is flammable and is proximate. However, if we allow the sun’s rays to shine on the glass and then focus it on the cotton, we will find that it is possible for the glass to now set the cotton on fire by harnessing and magnifying the heat of the sun. So too the jIvA when in the presence of the guru – through the grace of the guru, the sishyA or the disciple is able to harness the necessary spiritual heat to then focus it on the pAsA or ties that bind him to a limited and delusional reality. Following on from the previous mantrA, we can see that it is only through the upadEshA from a competent guru that one is able to free oneself from the bondage or avidyA and realise the Self state or shivOham state. The jIvA, though limited (due to the effect of the pAsA or bondage) is capable of burning the pAsA that bind it when in the presence of the true guru.

To sum, the sage states that it is only through the upadEshA from a siva guru that one is able to rid the ties that bind.